Vajracchedikā Prajñāpāramitā Sutra (能斷金剛般若波羅蜜多經)

Perfection of Wisdom: The Diamond That Cuts Through Illusion

Translated by Tripitaka Master Xuanzang of the Tang Dynasty

Thus have I heard at one time. The Bhagavan was dwelling in the Jetavana Grove, in the Garden of Anathapindika, near the city of Shravasti, together with a great community of twelve hundred and fifty mendicants.

One morning, at the start of the day, the World-Honored One adjusted his robes, took his almsbowl and patched robe, and entered the great city of Shravasti to beg for alms. After walking through the city for alms, he returned to the grove. When his meal was finished, he put away his almsbowl and robes, washed his feet, and sat down in his usual seat with his legs crossed, body upright, and mind focused on mindfulness in front of him.

Then the mendicants came to visit the Buddha. After arriving, they bowed their heads to the World-Honored One's feet, circumambulated him three times to the right, and sat down to one side. The venerable Subhuti also sat among the assembly.

At that time, the venerable Subhuti rose from his seat in the assembly, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: "How rare, World-Honored One! The Thus-Come One, the Worthy One, the Fully Enlightened One, so perfectly guides and entrusts the bodhisattvas. World-Honored One, those who set out on the bodhisattva path—how should they abide, how should they practice, and how should they control their minds?" After saying this,

At that time, the World-Honored One said to the Venerable Subhuti: "Excellent, excellent, Subhuti. It is so, just as you have said. Indeed, the Tathagata, the Worthy One, the Fully Enlightened One, uses the highest forms of blessing and loving care to bless and care for all aspiring bodhisattvas. Indeed, the Tathagata, the Worthy One, the Fully Enlightened One, uses the highest forms of trust and guidance to entrust and guide all aspiring bodhisattvas.

Therefore, Subhuti, listen carefully, with full attention. I will explain this for you in detail: those who set out on the Bodhisattva Path should thus stabilize their mind, thus practice, and thus master their thoughts."

The Venerable Subhuti replied to the Buddha, "Yes, World-Honored One, I am eager and happy to listen."

The Buddha said: “Subhuti, those who aspire to the Great Way (the Bodhisattva path) should develop this kind of mind: ‘All beings—whether born from eggs, from wombs, from moisture, or miraculously; whether they have form or no form; whether they have perception, no perception, or neither perception nor non-perception; indeed, all beings that can be conceived—I must lead them all to the perfect liberation of Nirvana, beyond any residue of suffering.’ Yet, after liberating countless beings in this way, not a single being is truly liberated. Why? Subhuti, if a Bodhisattva still clings to the idea of a ‘being,’ they cannot truly be called a Bodhisattva. For a true Bodhisattva should not grasp the concepts of a self, a soul, a person, a being, a personality, an experiencer, or a doer. Why? Because there is no fixed thing truly called ‘one who aspires to the Great Way.’”

Furthermore, Subhuti, a Bodhisattva-Mahasattva should practice generosity without being attached to any object. They should give without dwelling on anything. They should not be attached to forms when giving, nor to sounds, smells, tastes, tangible objects, or mental objects when giving. Subhuti, this is how a Bodhisattva-Mahasattva should practice generosity—without being attached to any perception or appearance. Why is this? Subhuti, if a Bodhisattva-Mahasattva gives without dwelling on anything, the merit they accumulate is immeasurable and cannot be fathomed.

The Buddha said to Subhuti, "What do you think? Can the vastness of the eastern direction of space be measured?"

Subhuti replied, "No, World-Honored One."

"Subhuti, in the same way, can the space in the southern, western, northern, the four intermediate directions, above, below, and throughout the ten directions of all worlds be measured?"

"No, World-Honored One."

The Buddha said, "Subhuti, exactly so. If a Bodhisattva-Mahasattva gives without dwelling on anything, the merit they accumulate is likewise immeasurable and cannot be fathomed. Subhuti, this is the way a Bodhisattva should practice generosity—without being attached to any perception or appearance."

The Buddha said to Subhuti: "What do you think? Can one see the Tathāgata (the Fully Realized One) through his perfectly formed physical marks?" Subhuti answered: "No, World-Honored One. One should not see the Tathāgata through his physical marks. Why? Because the Tathāgata has taught that 'perfectly formed marks' are not truly marks at all."

After this, the Buddha addressed the venerable Subhuti: "Subhuti, even all physical marks are false. Likewise, even the absence of marks is not entirely false. Therefore, you should see the Tathāgata by looking at what is neither marks nor no-marks."

Having heard this, the venerable Subhuti said to the Buddha: "World-Honored One, will there be beings in the future, in the final five-hundred-year period when the genuine Dharma is about to vanish, who, upon hearing these words, will generate a true, pure faith?"

The Buddha said to Subhuti: "Do not put it that way. Yes, there will be such beings. Furthermore, Subhuti, in that future time, there will be bodhisattva-mahāsattvas—great beings—who possess moral discipline, virtue, and wisdom. They will not have served and honored just a single Buddha, nor planted good roots under just a single Buddha. Instead, they will have served and honored countless hundreds of thousands of Buddhas and planted good roots under them. When they hear this discourse, they will gain a single, pure faith.

"Subhuti, the Tathāgata knows and sees all such beings through his perfect wisdom and Buddha-eye. The Tathāgata fully understands that these beings will accumulate immeasurable and countless blessings. Why? Because, Subhuti, these bodhisattva-mahāsattvas do not hold the concepts of a self, a being, a life, a soul, a person, a birth, a human, a doer, or a experiencer. They do not hold the concept of a 'dharma' (phenomenon) nor of 'no-dharma.' They do not hold concepts or no-concepts.

"What is the reason? Subhuti, if a bodhisattva-mahāsattva holds the concept of a dharma, that implies grasping at a self, a being, a life, or a person. Likewise, if they hold the concept of no-dharma, that also implies grasping at a self, a being, a life, or a person. Therefore, Subhuti, do not cling to dharma (phenomena) and do not cling to no-dharma. For this reason, the Tathāgata, in his hidden meaning, gave the simile of a raft for crossing over: the wise let go of even good dharmas, let alone bad ones."

The Buddha then addressed the Venerable Subhuti: "Subhuti, what do you think? Is there any dharma that the Tathagata, the Worthy One, the Fully Enlightened One has realized as supreme perfect enlightenment? Is there any dharma that the Tathagata, the Worthy One, the Fully Enlightened One teaches?"

Subhuti replied: "World-Honored One, as I understand the meaning of the Buddha's teaching, there is no dharma that the Tathagata, the Worthy One, the Fully Enlightened One has realized as supreme perfect enlightenment, nor is there any dharma that the Tathagata, the Worthy One, the Fully Enlightened One teaches. Why is this? World-Honored One, the dharmas that the Tathagata, the Worthy One, the Fully Enlightened One has realized, teaches, and reflects upon are all ungraspable and inexpressible. They are neither dharma nor non-dharma. Why is this? Because all noble persons and sages are manifested through the unconditioned."

The Buddha said to Subhuti, "What do you think? If a good man or good woman filled the entire great universe with precious treasures and used them to give as alms, would the resulting blessings and merits be many?"

Subhuti replied, "Very many, World-Honored One. Very many, Well-Departed One. The blessings and merits produced by this good man or good woman through such an act would indeed be immeasurable in volume. Why? Because, World-Honored One, the Thus-Come One has taught that what is called a 'blessing and merit heap' is not in truth a blessing and merit heap. Therefore, the Thus-Come One only speaks of it as a 'blessing and merit heap.'"

The Buddha then addressed Subhuti: "Subhuti, if a virtuous man or virtuous woman were to fill this entire billion-world universe with the seven precious treasures and offer them as a gift, the merit created would be great. Yet, if another virtuous man or virtuous woman were to take this teaching—even just a four-line verse of it—and receive it, recite it, thoroughly understand it, and also explain it clearly to others in accordance with its true meaning, the overflowing merit created by this would be immeasurably greater than the former. Why is this? Because all Tathāgatas, the Worthy and Fully Enlightened Ones, and their supreme awakening—the Anuttarā Samyaksaṃbodhi—all arise from this teaching. And all Buddhas, the World-Honored Ones, are born from this teaching. Why is that? Subhuti, what are called 'the teachings of the Buddhas'—the Tathāgata has explained that these are not fixed teachings, and therefore they are called 'the teachings of the Buddhas'."

The Buddha said: "Subhuti, what do you think? Do those who have entered the stream ever think, 'I have attained the fruit of stream-entry'?"

Subhuti replied: "No, Blessed One. Those who have entered the stream do not think, 'I have attained the fruit of stream-entry.' Why? Because, Blessed One, they have entered nothing at all—that is why they are called stream-enterers. They do not enter into forms, sounds, smells, tastes, touch, or mental objects—that is why they are called stream-enterers. Blessed One, if a stream-enterer thought, 'I have attained the fruit of stream-entry,' they would be clinging to a self, a being, a life, a soul, or a person."

The Buddha said: "Subhuti, what do you think? Do those who will return once ever think, 'I have attained the fruit of once-returning'?"

Subhuti replied: "No, Blessed One. Those who will return once do not think, 'I have attained the fruit of once-returning.' Why? Because, Blessed One, they have realized no state that is a once-returning nature—that is why they are called once-returners."

The Buddha said: "Subhuti, what do you think? Do those who never return ever think, 'I have attained the fruit of non-returning'?"

Subhuti replied: "No, Blessed One. Those who never return do not think, 'I have attained the fruit of non-returning.' Why? Because, Blessed One, they have realized no state that is a non-returning nature—that is why they are called non-returners."

The Buddha said: "Subhuti, what do you think? Do the Arhats ever think, 'I have attained Arhatship'?"

Subhuti replied: "No, Blessed One. The Arhats do not think, 'I have attained Arhatship.' Why? Because, Blessed One, there is no state at all that can be called an Arhat—that is why they are called Arhats. Blessed One, if an Arhat thought, 'I have attained Arhatship,' they would be clinging to a self, a being, a life, a soul, or a person. Why? Because, Blessed One, the Tathagata, the Worthy One, the Fully Enlightened One, has declared that I, Subhuti, excel in the practice of non-conflict. Blessed One, although I am an Arhat, utterly free from craving, I have never thought, 'I am an Arhat, utterly free from craving.' Blessed One, if I had thought, 'I have attained Arhatship and am free from craving,' the Tathagata would not have declared, 'Subhuti, this good man, excels in the practice of non-conflict.' Because I dwell nowhere at all, the Tathagata calls this 'dwelling in non-conflict.'"

The Buddha said to Subhuti: "What do you think? When the Tathagata was formerly with Dipankara Tathagata, the Arhat, the Fully Enlightened One, did he attain any dharma at all?"

Subhuti replied: "No, World-Honored One. When the Tathagata was with Dipankara Tathagata, the Arhat, the Fully Enlightened One, he did not attain any dharma whatsoever."

The Buddha said to Subhuti: "If a bodhisattva says, 'I will create the majestic adornments of a buddha-land,' such a bodhisattva speaks falsely. Why? Because the majestic adornments of a buddha-land, as spoken of by the Tathagata, are not actual adornments; therefore they are called 'majestic adornments of a buddha-land.' Therefore, Subhuti, a bodhisattva should give rise to a mind that abides nowhere. He should give rise to a mind that does not abide in form, nor in non-form. He should give rise to a mind that does not abide in sound, smell, taste, touch, or mental objects, nor in their absence. Without any abiding whatsoever, he should give rise to his mind."

The Buddha said to Subhuti: "Imagine a person with a very large body, and suppose that body itself was as massive as the king of mountains, Mount Sumeru. Subhuti, what do you think? Would that person's body itself be considered vast?"

Subhuti replied: "Yes, World-Honored One, that body itself would be vast. Indeed, it would be truly immense. Why? Because, World-Honored One, the 'body itself' that the Tathagata speaks of is not the body itself—that is why it is called 'body itself.' It is not that it is the body itself, therefore it is called the body itself."

The Buddha said to Subhuti: "What do you think? If there were as many Ganges rivers as there are grains of sand in the Ganges River, and each of those rivers had as many grains of sand as the Ganges itself, would the total number of grains of sand be great?"

Subhuti replied: "Very great, World-Honored One. Even the number of those Ganges rivers would be immeasurable, let alone their sand grains."

The Buddha said: "Subhuti, let me tell you clearly, so you may understand. If a good man or good woman filled as many worlds as there are grains of sand in those Ganges rivers with precious jewels, and offered them to the Tathagatas, the Arhats, the Fully Enlightened Ones, what do you think—would the merit and virtue born from this cause be great?"

Subhuti replied: "Very great, World-Honored One. Very great, Well-Gone One. The merit and virtue born from this cause would be immeasurably great."

The Buddha again told Subhūti: "If someone filled as many worlds as the sands of the Ganges with the seven treasures and offered them to the Tathāgata, the Arhat, the Perfectly Enlightened One, and if a good man or good woman were to take up this Dharma teaching—even as little as a single four-line verse—memorize it, recite it, master it completely, and explain and reveal it extensively to others, reflecting on it in accordance with the truth, the accumulation of merit born from this cause would be far greater than the former—immeasurable and countless."

Furthermore, Subhūti, if there is a place where this Dharma teaching is proclaimed, or even where just four lines of verse are taught and explained to others—that place is worthy of being honored by the world with its devas, humans, asuras, and the like, as though it were a shrine of the Buddha. How much more so, then, for those who can fully and completely write down this Dharma teaching, receive and uphold it, read and recite it, master it thoroughly, and extensively teach and explain it to others, and apply it with proper attention! Such sentient beings accomplish the most supreme and rare merit. This place is where the Teacher dwells, or it is like each and every one of the revered sites; so say those with wisdom who practice the pure life together.

The Venerable Subhūti again spoke to the Buddha: "World-Honored One, what should this Dharma teaching be called, and how should I receive and uphold it?" When he had spoken thus, the Buddha said to Subhūti: "Venerable one, this Dharma teaching is called the Diamond Perfection of Wisdom That Cuts Through. By this name you should receive and uphold it. Why is that? Subhūti, this Perfection of Wisdom the Tathāgata has taught as not being the Perfection of Wisdom; therefore the Tathāgata calls it the Perfection of Wisdom."

The Buddha asked Subhūti, "What do you think? Is there any Dharma at all that the Tathāgata can teach?"

Subhūti replied, "No, World-Honored One. There is not the slightest Dharma that the Tathāgata can teach."

The Buddha asked Subhūti, "Even the fine dust of the great earth throughout the three-thousand great thousandfold world system—would that not be much?"

Subhūti replied, "The fine dust of this earth is very much indeed, World-Honored One; very much indeed, Sugata."

The Buddha said: "Subhūti, the Tathāgata has said that the fine dust of the great earth is not fine dust; therefore the Tathāgata calls it the fine dust of the great earth. The Tathāgata has said that the worlds are not worlds; therefore the Tathāgata calls them worlds."

The Buddha said to Subhuti: "What do you think? Should a Tathāgata, the Fully Enlightened One, be seen by means of the thirty-two marks of a great person?"

Subhuti replied: "No, World-Honored One. A Tathāgata, the Fully Enlightened One, should not be seen by means of the thirty-two marks of a great person. Why? Because the thirty-two marks of a great person, as the Tathāgata teaches, are not truly marks; that is why the Tathāgata calls them the thirty-two marks of a great person."

The Buddha again spoke to Subhuti: "Suppose there is a good man or good woman who, day after day, gives away their own body as many times as there are grains of sand in the Ganges River, and continues giving away their body in this way for as many eons as there are grains of sand in the Ganges River. And suppose there is another good man or good woman who receives, upholds, reads, and recites this Dharma teaching—even just four lines of verse—fully masters it, and extensively explains and reveals it to others, applying attention in accordance with the truth. The accumulation of merit produced by this cause and condition is far greater than the former—immeasurable and countless."

At that time, the Venerable Subhūti, having heard the power of this Dharma, wept and shed tears. Bowing his head and wiping his tears, he said to the Buddha: "It is most wonderful and rare, World-Honored One; it is supremely rare, Well-Gone One. The Dharma-gate that the Tathāgata has now expounded brings benefit and welfare universally to those who have set out for the Supreme Vehicle; it brings benefit and welfare universally to those who have set out for the most excellent Vehicle. World-Honored One, since the time I first gave rise to wisdom, I have never heard such a Dharma-gate as this. World-Honored One, if sentient beings hear this profoundly deep sutra expounded and give rise to a true perception, know that they accomplish what is supremely rare. Why is that? World-Honored One, as for a true perception—the Tathāgata has taught it as a non-perception; therefore the Tathāgata teaches it as a true perception. World-Honored One, that I now hear this Dharma-gate expounded, comprehend it, have faith in it, and understand it—this is not remarkable. But if, in future times, in later ages, in the later period, at the time of the last five hundred years when the true Dharma is about to perish, at that turning-point of the age, sentient beings should, regarding such a profoundly deep Dharma-gate, comprehend, have faith in, accept and uphold it, read and recite it, thoroughly master it, and extensively expound and reveal it to others, applying themselves with attention in accordance with the truth—know that they accomplish what is supremely rare. Why is that? World-Honored One, those sentient beings will conduct themselves without the perception of a self, without the perception of a sentient being, without the perception of a life-principle, without the perception of a person, without the perception of a pudgala, without the perception of a spontaneously born being, without the perception of a youth, without the perception of an agent, without the perception of an experiencer. Why is that? World-Honored One, the perception of a self is itself a non-perception; the perception of a sentient being, the perception of a life-principle, the perception of a person, the perception of a pudgala, the perception of a spontaneously born being, the perception of a youth, the perception of an agent, and the perception of an experiencer are themselves non-perceptions. Why is that? The buddhas, the World-Honored Ones, are free from all perceptions." Having spoken these words,

At that time the World-Honored One said to the Venerable Subhūti: So it is, so it is, Subhūti. If sentient beings hear this profound sutra taught and are not startled, not frightened, and have no fear, you should know that they have accomplished the most excellent and rare quality. Why is that? Subhūti, the most excellent perfection spoken of by the Tathāgata is the Perfection of Wisdom. Subhūti, the most excellent perfection spoken of by the Tathāgata is proclaimed in common by immeasurable buddhas, the World-Honored Ones; therefore it is called the most excellent perfection. The most excellent perfection spoken of by the Tathāgata is not a perfection; therefore the Tathāgata calls it the most excellent perfection.

Furthermore, Subhūti, when the Tathāgata speaks of the perfection of Patience, it is not a perfection. That is why the Tathāgata speaks of it as the perfection of Patience. And why is that? Subhūti, in a past life long ago, I was King Kali, who cut off my limbs and flesh. At that time I had no perception of a self, no perception of sentient beings, no perception of a life-principle, no perception of a person, no perception of a pudgala, no perception of a mind-born being, no perception of a manava, no perception of an agent, and no perception of a receiver. At that time I had no perception at all, and yet I did not lack perception. And why is that? Subhūti, if at that time I had had a perception of a self, I would also have had a perception of anger. If at that time I had had a perception of sentient beings, a perception of a life-principle, a perception of a person, a perception of a pudgala, a perception of a mind-born being, a perception of a manava, a perception of an agent, or a perception of a receiver, I would also have had a perception of anger. And why is that? Subhūti, I recall that in five hundred past lives I was the ascetic Patience. At that time I had no perception of a self, no perception of sentient beings, no perception of a life-principle, no perception of a person, no perception of a pudgala, no perception of a mind-born being, no perception of a manava, no perception of an agent, and no perception of a receiver. At that time I had no perception at all, and yet I did not lack perception. Therefore, Subhūti, a bodhisattva-mahāsattva, having set aside all perceptions, should give rise to the aspiration for unexcelled perfect enlightenment. They should give rise to that mind without dwelling on forms; they should give rise to that mind without dwelling on non-forms; they should give rise to that mind without dwelling on sounds, smells, tastes, tangible objects, or mental objects; they should give rise to that mind without dwelling on non-sounds, non-smells, non-tastes, non-tangible objects, or non-mental objects. They should give rise to that mind dwelling on nothing whatsoever. And why is that? Subhūti, whatever dwells is not true dwelling. That is why the Tathāgata says that bodhisattvas should practice generosity without dwelling anywhere, and should not practice generosity while dwelling on forms, sounds, smells, tastes, tangible objects, or mental objects.

Furthermore, Subhūti, a bodhisattva-mahāsattva, for the sake of bringing benefit and welfare to sentient beings, should thus relinquish the notion of Generosity. Why is that? Subhūti, the perception of sentient beings is itself non-perception; all sentient beings the Tathāgata has declared to be non-sentient beings. Subhūti, the Tathāgata is a speaker of truth, a speaker of reality, a speaker of things as they are, a speaker who does not speak otherwise.

Furthermore, Subhūti, the Dharma that the Tathāgata has realized face to face and equally realized, the Dharma that he has taught, the Dharma that he has thought—in this very regard it is neither truth nor falsehood. Subhūti, suppose a man enters a dark room and sees nothing at all; you should know that a bodhisattva who falls into things—that is, who falls into things and practices Generosity—is likewise so. Subhūti, suppose a man with clear eyes, when the night has passed and dawn has come and the sunlight has risen, sees all sorts of forms; you should know that a bodhisattva who does not fall into things—that is, who does not fall into things and practices Generosity—is likewise so.

Furthermore, Subhūti, if a good man or good woman receives, holds, reads, and recites this Dharma teaching, masters it thoroughly, and extensively explains and reveals it to others, and applies attention in accordance with the truth, then the Tathāgata, with his Buddha-wisdom, fully knows such a person; the Tathāgata, with his Buddha-eye, fully sees such a person; the Tathāgata fully perceives such a person. All such sentient beings will generate immeasurable accumulations of merit.

Furthermore, Subhūti, suppose a good man or good woman were to give away bodies equal in number to the sands of the Ganges River in the first part of the day, again give away bodies equal in number to the sands of the Ganges River in the middle part of the day, and also give away bodies equal in number to the sands of the Ganges River in the last part of the day—by this means giving away their bodies throughout many hundreds of thousands of koṭis of kalpas. If someone merely hears such a Dharma teaching without giving rise to slander, the accumulation of merit born from this cause is still greater than the former—immeasurable and countless. How much more so for one who can fully and completely write down, receive and uphold, read and recite, thoroughly master such a Dharma teaching, and extensively expound and reveal it to others, and apply themselves to it in accordance with the truth.

Furthermore, Subhūti, such a Dharma teaching is inconceivable and immeasurable; one should aspire to the inconceivable karmic maturation it brings. Subhūti, the Tathāgata proclaims such a Dharma teaching in order to benefit sentient beings who aspire to the Supreme Vehicle, and in order to benefit sentient beings who aspire to the Most Excellent Vehicle.

Subhūti, if anyone receives and upholds, reads and recites, thoroughly masters such a Dharma teaching, extensively expounds and reveals it to others, and applies themselves to it in accordance with the truth, then the Tathāgata, by means of his Buddha wisdom, knows all such persons; the Tathāgata, by means of his Buddha eye, sees all such persons; the Tathāgata fully awakens to all such persons.

Such sentient beings all accomplish immeasurable accumulations of merit and shall all accomplish inconceivable, immeasurable, boundless accumulations of merit. Subhūti, all such sentient beings bear on their shoulders the Tathāgata's supreme, perfect Enlightenment. Why is that? Subhūti, such a Dharma teaching cannot be heard by sentient beings of inferior conviction; it cannot be heard by those with the view of a self, the view of a sentient being, the view of a life-principle, the view of a person, the view of a pudgala, the view of a mind-born [being], the view of a young brahman, the view of an agent, or the view of an experiencer. It is impossible that such persons could receive and uphold, read and recite, thoroughly master such a Dharma teaching, extensively expound and reveal it to others, and apply themselves to it in accordance with the truth.

Furthermore, Subhūti, wherever this sutra is opened and taught, that place will be honored, revered, and circumambulated with the right shoulder turned toward it by the worlds of devas, humans, asuras, and others, as though it were a shrine to the Buddha.

Furthermore, Subhūti, if a good man or good woman receives, holds, reads, and recites this sutra, fully mastering it, and extensively explains and reveals it to others, and applies attention in accordance with the truth—even if they meet with slight contempt, or extreme contempt—why is that? Subhūti, for these sentient beings, the impure karma created in former lives that should bring about rebirth in evil destinies is entirely exhausted through meeting with contempt in this present life, and they will attain supreme perfect Enlightenment. Why is that? Subhūti, I recall that in the past, through countless eons and beyond countless eons, before and beyond the time of the Tathāgata Dīpaṃkara, the Arhat and Perfectly Enlightened One, I once encountered eighty-four hundred thousand million nayutas of buddhas. I served them all, and having served them, I never transgressed. Subhūti, I was able to serve all those buddhas and World-Honored Ones, and having served them, I never transgressed. If sentient beings in later times, later ages, in the last five hundred years when the true Dharma is about to perish and the times are declining, receive, hold, read, and recite this sutra, fully mastering it, and extensively explain and reveal it to others, and apply attention in accordance with the truth—Subhūti, the mass of merit I accumulated before, compared with this mass of merit, does not amount to one hundredth of it, nor one thousandth, nor one hundred thousandth, nor a hundred thousand nayuta part, nor a nayuta hundred thousand part, nor a number part, nor a count part, nor a calculation part, nor a comparison part, nor an Upaniṣad part—it does not come near it. Subhūti, if I were to fully describe the mass of merit produced at that time by that good man or good woman—even the mass of merit encompassed by that good man or good woman—some sentient beings would become bewildered or their minds would become deranged. Therefore, Subhūti, the Tathāgata proclaims this Dharma-gate as inconceivable and immeasurable; it should be aspired to as the inconceivable karmic maturation. At that time, the Venerable Subhūti again said to the Buddha: "World-Honored One, for those who set out on the bodhisattva vehicle, how should they abide? How should they practice? How should they subdue their minds?"

The Buddha said to Subhūti: "All those who set out on the bodhisattva vehicle should give rise to this thought: 'I must cause all sentient beings to attain parinirvāṇa in the realm of Nirvāṇa without remainder. Yet even after all sentient beings have thus been liberated and brought to Cessation, no sentient being has actually attained Cessation.' Why is this? Subhūti, if bodhisattvas-mahāsattvas allow the notion of sentient beings to arise in their minds, they should not be called bodhisattvas-mahāsattvas. Why is this? Bodhisattvas-mahāsattvas should not entertain the notion of sentient beings; likewise, they should not entertain the notions of a living being, a person, a pudgala, a mind-born being, a youth, an agent, or a perceiver. Why is this? Subhūti, there is not the slightest dharma that can be called one who sets out on the bodhisattva vehicle."

The Buddha asked Subhūti, "What do you think? In the past, when the Tathāgata was with the Tathāgata Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, did he attain any slightest Dharma by which he realized Anuttarā Samyak Saṃbodhi?" Not having spoken in this way, the Venerable Subhūti said to the Buddha, "World-Honored One, as I understand the meaning of what the Buddha has taught, in the past, when the Tathāgata was with the Tathāgata Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, there was not any slightest Dharma by which he realized Anuttarā Samyak Saṃbodhi."

Having said this, the Buddha said to the Venerable Subhūti, "So it is, so it is, Subhūti. In the past, when the Tathāgata was with the Tathāgata Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, there was not any slightest Dharma by which he realized Anuttarā Samyak Saṃbodhi. Why is that? Subhūti, if in the past, when the Tathāgata was with the Tathāgata Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, there had been any slightest Dharma by which he realized Anuttarā Samyak Saṃbodhi, then Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, should not have given me the prediction, saying: 'You, young man, in a future age shall be named the Tathāgata Shakyamuni, the Worthy One, the Perfectly Enlightened One.' Subhūti, because the Tathāgata had not any slightest Dharma by which he realized Anuttarā Samyak Saṃbodhi, therefore Dīpaṃkara, the Worthy One, the Perfectly Enlightened One, gave me the prediction, saying: 'You, young man, in a future age shall be named the Tathāgata Shakyamuni, the Worthy One, the Perfectly Enlightened One.' Why is that? Subhūti, when one speaks of 'the Tathāgata,' that is a designation added upon true reality, upon the genuine suchness. When one speaks of 'the Tathāgata,' that is a designation added upon the nature of the unborn Dharma. When one speaks of 'the Tathāgata,' that is a designation added upon the path of utter cutting off. When one speaks of 'the Tathāgata,' that is a designation added upon ultimate non-arising. Why is that? Subhūti, if something is truly unborn, that is the supreme meaning. Subhūti, if someone were to say that the Tathāgata, the Worthy One, the Perfectly Enlightened One, realized Anuttarā Samyak Saṃbodhi, you should know that such a statement is not true. Why is that? Subhūti, by that one would slander me and give rise to a false grasp. Why is that? Subhūti, there is not any slightest Dharma by which the Tathāgata, the Worthy One, the Perfectly Enlightened One, realized Anuttarā Samyak Saṃbodhi. Subhūti, the Dharma that the Tathāgata presently and equally realizes, or teaches, or thinks—in that very Dharma there is neither truth nor falsity. Therefore the Tathāgata says that all dharmas are the Buddha's teaching. Subhūti, 'all dharmas, all dharmas'—the Tathāgata says they are not all dharmas; therefore the Tathāgata says 'all dharmas, all dharmas.'"

The Buddha said to Subhūti, "For example, a man has a great body, a large body." The Venerable Subhūti then said to the Buddha, "World-Honored One, what the Tathāgata calls a man's great body, a large body, the Tathāgata says is not a body; therefore it is called a great body, a large body." The Buddha said, "So it is, so it is, Subhūti. If bodhisattvas were to say thus, 'I shall bring countless sentient beings to liberation,' then they should not be called bodhisattvas. Why is that? Subhūti, is there any slightest Dharma called 'bodhisattva'?" Subhūti answered, "No, World-Honored One. There is not any slightest Dharma called 'bodhisattva.'"

The Buddha said to Subhūti, "'Sentient beings, sentient beings'—the Tathāgata says they are not sentient beings; therefore they are called sentient beings. Therefore the Tathāgata says that all dharmas have no sentient beings, no living beings, no men, no pudgalas, and so on. Subhūti, if bodhisattvas were to say thus, 'I shall accomplish the adornment of Buddha-fields with merit,' that too should be spoken of in the same way. Why is that? Subhūti, 'the adornment of Buddha-fields with merit, the adornment of Buddha-fields with merit'—the Tathāgata says it is not an adornment; therefore the Tathāgata says 'the adornment of Buddha-fields with merit, the adornment of Buddha-fields with merit.' Subhūti, if bodhisattvas have deep faith and understanding in the Dharma of non-self, the Dharma of non-self, then the Tathāgata, the Worthy One, the Perfectly Enlightened One, calls them bodhisattvas, bodhisattvas."

The Buddha said to Subhūti, "What do you think? Does the Tathāgata have the physical eye?" Subhūti replied, "So it is, World-Honored One, the Tathāgata has the physical eye."

The Buddha said, "Subhūti, what do you think? Does the Tathāgata have the divine eye?" Subhūti replied, "So it is, World-Honored One, the Tathāgata has the divine eye."

The Buddha said, "Subhūti, what do you think? Does the Tathāgata have the wisdom eye?" Subhūti replied, "So it is, World-Honored One, the Tathāgata has the wisdom eye."

The Buddha said, "Subhūti, what do you think? Does the Tathāgata have the Dharma eye?" Subhūti replied, "So it is, World-Honored One, the Tathāgata has the Dharma eye."

The Buddha said, "Subhūti, what do you think? Does the Tathāgata have the Buddha eye?" Subhūti replied, "So it is, World-Honored One, the Tathāgata has the Buddha eye."

The Buddha asked Subhūti, "What do you think? All the sands in the Ganges River—does the Tathāgata call them sand?" Subhūti replied, "So it is, World-Honored One. So it is, Well-Gone One. The Tathāgata calls them sand."

The Buddha said, "Subhūti, what do you think? Suppose there were as many Ganges rivers as the grains of sand in the Ganges River, and within all those Ganges rivers as many worlds as their grains of sand—would those worlds be many?"

Subhūti answered, "So it is, World-Honored One. So it is, Well-Gone One. Those worlds would be very many indeed."

The Buddha said, "Subhūti, all the sentient beings within all those worlds—I know the various mental streams of every one of those sentient beings. Why is this? Subhūti, a mental stream, a mental stream—the Tathāgata teaches that it is not a stream; therefore the Tathāgata calls it a mental stream. Why is this? Subhūti, the past mind cannot be grasped; the future mind cannot be grasped; the present mind cannot be grasped."

The Buddha said to Subhūti: "What do you think? If a good man or good woman were to fill the three-thousand great thousandfold world system with the seven treasures and offer them as gifts to the Tathāgata, the Arhat, the Fully Enlightened One—would the accumulated merit born from this cause and condition in that good man or good woman be great?"

Subhūti answered: "Very great, World-Honored One. Very great, Well-Gone One."

The Buddha said: "So it is, Subhūti, so it is. The accumulated merit born from this cause and condition in that good man or good woman is indeed very great. Why is that, Subhūti? If there were an accumulation of merit, the Tathāgata would not speak of an accumulation of merit as an accumulation of merit."

The Buddha said to Subhūti: "What do you think—can the Tathāgata be seen by means of the perfected bodily form?" Subhūti replied: "No, World-Honored One, the Tathāgata cannot be seen by means of the perfected bodily form. Why? Because the perfected bodily form—the Tathāgata teaches that it is not perfected, and therefore the Tathāgata teaches that it is called the perfected bodily form."

The Buddha said to Subhūti: "What do you think—can the Tathāgata be seen by means of the perfection of marks?"

Subhūti replied: "No, World-Honored One. The Tathāgata cannot be seen by means of the perfection of marks. Why? Because the perfection of marks, the perfection of marks—the Tathāgata teaches that it is not the perfection of marks. That is why the Tathāgata calls it the perfection of marks."

The Buddha said to Subhuti: "What do you think—does the Tathāgata ever think, 'I should teach the Dharma'? Subhuti, you should not view it this way. Why? Subhuti, if someone says the Tathāgata teaches the Dharma, that person slanders me and fails to grasp my meaning rightly. Why? Subhuti, when the Dharma is taught, there is no Dharma that can be taught—this is called teaching the Dharma."

At that time, the Venerable Subhūti said to the Buddha: "World-Honored One, in a future time, in the later period, in the last five hundred years when the true Dharma is about to perish and the age is declining, will there be any sentient beings who, having heard teachings of this kind, are able to deeply believe them?"

The Buddha said: "Subhūti, they are not sentient beings, and yet they are not non-sentient beings. Why is this? Subhūti, when the Tathāgata speaks of 'all sentient beings,' they are not sentient beings — that is why they are called all sentient beings."

The Buddha asked Subhūti, "What do you think? Is there any small thing through which the Tathāgata, the Arhat, the Fully Enlightened One, has realized and attained supreme perfect Enlightenment?"

The Venerable Subhūti replied to the Buddha, "World-Honored One, as I understand the meaning of what the Buddha has taught, there is not even a small thing through which the Tathāgata, the Arhat, the Fully Enlightened One, has realized and attained supreme perfect Enlightenment."

The Buddha said, "So it is, Subhūti, so it is. Within it there is not even a small thing that exists or is obtained; therefore it is called supreme perfect Enlightenment.

Furthermore, Subhūti, this Dharma is equal; within it there is nothing unequal. Therefore it is called supreme perfect Enlightenment. Because the nature of Non-self, the nature of no sentient beings, the nature of no life-giver, the nature of no person, and the nature of no pudgala, and so on, are all equal. Therefore it is called supreme perfect Enlightenment. All wholesome dharmas are fully realized; all wholesome dharmas are perfectly awakened to.

Subhūti, what are called wholesome dharmas, wholesome dharmas—the Tathāgata has declared all of them to be non-dharmas. Therefore the Tathāgata calls them wholesome dharmas, wholesome dharmas."

Furthermore, Subhūti, suppose a good man or good woman were to gather a heap of the seven treasures equal in size to the three-thousand great-thousandfold world, including all the kings of mountains, Sumeru, within it, and give it all as generosity. Now suppose another good man or good woman were to receive, uphold, read, and recite even a single four-line verse of this Perfection of Wisdom (Prajñāpāramitā) sutra, thoroughly master it, and extensively explain and reveal it to others, reflecting on it in accordance with the truth and bringing it to mind as it was taught. Subhūti, that heap of merit cannot be compared to this heap of merit: it does not amount to one hundredth part of it, nor one thousandth part, nor one hundred-thousandth part, nor a hundred thousand times ten millionth part, nor a kotī of hundred-thousandth parts, nor a counting part, nor a reckoning part, nor a calculating part, nor a comparison part, nor an upaniṣad part.

The Buddha asked Subhūti, "What do you think? Does the Tathāgata ever think, 'I should liberate sentient beings'? Subhūti, you should not view it this way. Why? Subhūti, there is not even the slightest sentient being whom the Tathāgata liberates. Subhūti, if the Tathāgata liberated any sentient being, the Tathāgata would then have a self-clinging, a clinging to sentient beings, a clinging to a life-possessor, a clinging to a person, a clinging to a pudgala, and so on. Subhūti, the Tathāgata teaches that these clingings are non-clingings; therefore they are called self-clinging and so on. Yet ordinary, unenlightened beings stubbornly hold to these clingings. Subhūti, the Tathāgata teaches that ordinary, unenlightened beings are non-beings; therefore they are called ordinary, unenlightened beings."

The Buddha asked Subhūti, "What do you think? Can the Tathāgata be seen by means of the fullness of all marks?" Subhūti replied, "As I understand the meaning of what the Buddha has taught, the Tathāgata should not be seen by means of the fullness of all marks."

The Buddha said: "Subhūti, excellent, excellent! So it is, so it is, just as you have said: the Tathāgata should not be contemplated as complete in all marks. Subhūti, if the Tathāgata were contemplated as complete in all marks, then a wheel-turning sage king would be a Tathāgata. Therefore, the Tathāgata should not be contemplated as complete in all marks. Thus should the Tathāgata be contemplated as having marks that are no-marks."

At that time, the World-Honored One spoke in verse:

The Buddha said to Subhūti: "What do you think? Does the Tathāgata, the Arhat, the Fully Awakened One, realize supreme perfect enlightenment by means of the perfection of all marks?"

"Subhūti, you should not view it in that way. Why? Subhūti, the Tathāgata, the Arhat, the Fully Awakened One, does not realize supreme perfect enlightenment by means of the perfection of all marks."

Furthermore, Subhuti, does one who has set out on the bodhisattva vehicle in this way posit any dharma at all as something to be destroyed or cut off? Subhuti, you should not regard it in that way: those who have set out on the bodhisattva vehicle never posit any dharma at all as something to be destroyed or cut off.

Furthermore, Subhūti, if a good man or good woman were to fill worlds as numerous as the sands of the Gaṅgā River with the seven treasures and offer them to the Tathāgata, the Arhat, the Fully Enlightened One, and if a bodhisattva were to attain patient acceptance of the Non-self and non-arising nature of all dharmas, the accumulation of merit born from that cause would be far greater than the former.

Furthermore, Subhuti, a bodhisattva should not accumulate a mass of merit.

The Venerable Subhuti then said to the Buddha: "World-Honored One, how is it that a bodhisattva should not accumulate a mass of merit?"

The Buddha said: "Subhuti, what should be accumulated and what should not be accumulated — this is why it is called 'what should be accumulated.'"

Furthermore, Subhūti, if someone says that the Tathāgata goes, comes, stands, sits, or lies down, that person does not understand the meaning of what I have taught. Why is this? Subhūti, the word "Tathāgata" is an expression for the real, for true suchness; since there is nowhere he goes and nowhere he comes from, he is called the Tathāgata, the Worthy One, the Perfectly Enlightened One.

Furthermore, Subhūti, suppose a good man or good woman were to take as ink the colors and forms of worlds as numerous as the finest particles of dust in the great trichiliocosm, ground to the size of the finest particles—what do you think, Subhūti, would that mass of finest particles be great?

Subhūti answered: That mass of finest particles would be very great, World-Honored One; very great, Well-Gone One.

Why is that? World-Honored One, if that mass of finest particles were truly existent, the Buddha would not have called it a mass of finest particles. Why is that? What the Tathāgata has spoken of as a mass of finest particles is not a mass—therefore it is called a mass of finest particles. What the Tathāgata has spoken of as the great trichiliocosm is not a world—therefore it is called the great trichiliocosm.

Why is that? World-Honored One, if a world were truly existent, that would be a grasping at a composite. What the Tathāgata has spoken of as grasping at a composite is not grasping—therefore it is called grasping at a composite.

The Buddha said: Subhūti, this grasping at a composite cannot be spoken of, cannot be conceptualized, yet ordinary unenlightened beings stubbornly grasp at it as a real thing.

Why is that? Subhūti, if someone were to say, "The Tathāgata has taught the view of self, the view of sentient beings, the view of a life-principle, the view of a person, the view of a pudgala, the view of a mind-born being, the view of a youth, the view of an agent, the view of an experiencer"—what do you think, Subhūti, would what is said thus be Right Speech?

Subhūti answered: No, World-Honored One; no, Well-Gone One. What is said thus would not be Right Speech.

Why is that? What the Tathāgata has taught as the view of self, the view of sentient beings, the view of a life-principle, the view of a person, the view of a pudgala, the view of a mind-born being, the view of a youth, the view of an agent, the view of an experiencer is not a view—therefore it is called the view of self, up to and including the view of an experiencer.

The Buddha told Subhūti: "All those who set out on the bodhisattva vehicle should thus know all dharmas, thus see them, and thus have faith and understanding in them—thus dwelling without the notion of dharmas. Why? Subhūti, what the Tathāgata teaches as the notion of dharmas and the notion of no-dharmas is not a notion; therefore the Tathāgata teaches it as the notion of dharmas and the notion of no-dharmas."

Furthermore, Subhūti, suppose a bodhisattva-mahāsattva were to fill immeasurable and countless world systems with the seven treasures and offer them to the Tathāgata, the Arhat, the Fully Awakened One. And suppose a good man or good woman were to receive, uphold, read, recite, fully master, and apply themselves wisely to even a single four-line verse of this Perfection of Wisdom sūtra, and extensively proclaim and reveal it to others. The mass of merit born from this cause would be far greater than the former—immeasurable and countless. How is it proclaimed and revealed to others? Because it is not proclaimed and revealed to others, it is called proclaiming and revealing it to others. At that time, the World-Honored One spoke in verse:

When the Bhagavan had finished speaking this sutra, the Venerable Subhuti, together with the bhikshus, bhikshunis, upasakas, and upasikas, and all the worlds of devas, humans, asuras, gandharvas, and others, having heard the sutra spoken by the Bhagavan, were filled with great joy. With faith they accepted it and put it into practice.

Diamond Sutra

In the year jihai, the Tripitaka Directorate of the Kingdom of Goryeo carved this by imperial command.